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The Devotio Moderna, or Modern Devout, puzzled their contemporaries. Beginning in the 1380s in market towns along the Ijssel River of the east-central Netherlands and in the county of Holland, they formed households organized as communes and forged lives centered on private devotion. They lived on city streets alongside their neighbors, managed properties and rents in common, and worked in the textile and book trades, all the while refusing to profess vows as members of any religious order or to acquire spouses and personal property as lay citizens. They defended their self-designed style of life as exemplary and sustained it in the face of opposition, their women labeled "beguines" and their men "lollards," both meant as derogatory terms. Yet the movement grew, drawing in women and schoolboys, priests and laymen, and spreading outward toward Münster, Flanders, and Cologne. The Devout were arguably more culturally significant than the Lollards and Beguines, yet they have commanded far less scholarly attention in English. John Van Engen's magisterial book keeps the Modern Devout at its center and thinks through their story anew. Few interpreters have read the Devout so insistently within their own time and space by looking to the social and religious conditions that marked towns and parishes in northern Europe during the fifteenth century and examining the widespread upheavals in cultural and religious life between the 1370s and the 1440s. In Sisters and Brothers of the Common Life, Van Engen grasps the Devout in their humanity, communities, and beliefs, and places them firmly within the urban societies of the Low Countries and the cultures we call late medieval.
Beginning in the 1380s in the east-central Netherlands and in the county of Holland, the Devotio Moderna formed households organized as communes and forged lives centred on private devotion. This book places the movement in the context of urban society in the medieval Low Countries.
This book presents a lost tradition of inner work, the way of the householder, which was believed by the Brotherhood of Common Life to have been the teaching of the Apostles. It focuses on the emergence, amidst the decay of medieval culture, of "the mixed life," this reconciliation of action and contemplation, as the essential link between Catholic spirituality and Protestantism. The transmission of this work to lay persons seeking the interior dimensions of their lives without withdrawing from the world is presented. The hitherto monastic spiritual exercises for strengthening attention are discussed in depth. The traditional and vital Christian knowledge of the human condition, which the Brothers and Sisters verified for themselves, is emphasized, especially the crucial significance of the force of attention in the recollection of oneself and God. The importance of strengthening attentive awareness is everywhere alluded to in the sources, but virtually ignored in current accounts of the Christian heritage. The book traces a transmission of spiritual exercises supported by a strongpsychological base that is strangely familiar to the climate of today's search for meaning.
The Brethren of the Common Life was a religious organization in the Netherlands founded by Gerhard Groot in the last quarter of the fourteenth century. Groot was a lay preacher who spoke out against corruption and declining spirituality within the Church. The majority of the Brethren were laymen who devoted themselves to doing charitable work, nursing the sick, studying and teaching the Scriptures, and copying religious and inspirational works. They founded a number of schools that became famous for their high standards of learning. Many famous men attended their schools, including Nicholas of Cusa, Thomas a Kempis, and Erasmus, all of whom studied at the Brethren's school at Deventer. The Brethren's undogmatic form of piety became known as the 'devotio moderna' or 'new devotion' - a form which some historians have argued helped to pave the road for the Protestant Reformation.
This Handbook re-examines the concept of early modern history in a European and global context. The term 'early modern' has been familiar, especially in Anglophone scholarship, for four decades and is securely established in teaching, research, and scholarly publishing. More recently, however, the unity implied in the notion has fragmented, while the usefulness and even the validity of the term, and the historical periodisation which it incorporates, have been questioned. The Oxford Handbook of Early Modern European History, 1350-1750 provides an account of the development of the subject during the past half-century, but primarily offers an integrated and comprehensive survey of present knowledge, together with some suggestions as to how the field is developing. It aims both to interrogate the notion of 'early modernity' itself and to survey early modern Europe as an established field of study. The overriding aim will be to establish that 'early modern' is not simply a chronological label but possesses a substantive integrity. Volume I examines 'Peoples and Place', assessing structural factors such as climate, printing and the revolution in information, social and economic developments, and religion, including chapters on Orthodoxy, Judaism and Islam.
Here are basic texts that reveal the spirituality of the Modern Devout, especially during the early years of the movement from 1380 to 1430. The "Modern Devotion" movement, which was originated by a Dutchman, Master Geerte Grote, is the classic expression of later medieval religious life.
"Sweet Spot." Ever swung a baseball bat or paddled a Ping-Pong ball? If so, you know the oh-so-nice feel of the sweet spot. Life in the sweet spot rolls like the downhill side of a downwind bike ride. But you don't have to swing a bat or a club to know this. What engineers give sports equipment, God gave you. A zone, a region, a life precinct in which you were made to dwell. He tailored the curves of your life to fit an empty space in his jigsaw puzzle. And life makes sweet sense when you find your spot. But if you're like 70 percent of working adults, you haven't found it. You don't find meaning in your work, or you don't believe your talents are used. What can you do? You're suffering from the common life, and you desperately need a cure. Best-selling author Max Lucado has found it. In Cure for the Common Life, he offers practical tools for exploring and identifying your own uniqueness, motivation to put your strengths to work, and the perfect prescription for finding and living in your sweet spot for the rest of your life.
Given that Thomas a Kempis' Imitation of Christ is one of the most frequently translated and read late medieval books of devotion, it is surprising that there are few studies of the work in English. This book fills the void by offering an explication of Thomas' spiritual theology in the Imitation, while situating him in his late medieval monastic context and as someone familiar with and influenced by the Modern Devotion and the Sisters and Brothers of the Common Life. Thomas' emphasis on grace and his dependence on Augustine of Hippo show, to some extent, that he anticipated theological developments of the Protestant Reformation. At the same time, Thomas' eucharistic spirituality, so central to his overall spiritual theology, is quintessentially medieval. Thomas' vision of the spiritual life was expansive and all-inclusive, rich and accessible for both the monk and the devout follower and imitator of Jesus Christ who lived in the world. Thomas' spirituality is for everyone, a synthesis of Christian thought that steers away from the late medieval Scholastic theologies of the university towards a monastic theology and spirituality for anyone who desires to follow Jesus Christ devoutly. His vision remains relevant for all twenty-first-century Christian believers.